The Universalist. [volume] (Chicago [Ill.]) 1884-1897, 1887-07-16

have kept his new found faith very
much longer in secret. The earnest
ness and sincerity of the man puts this
beyond question. The single modifica-
tion which the biographer notes will
pass for what it is worth.
III.
"There are certain generally accepted
truths which may serve as common
standpoint of observation from which
to view the various arguments that
may be brought to bear upon the ques-
tion. Q.) There is one God, whose
will is the supreme power of the uni
verse. (2) This Supreme Being is in
finite in love, wisdom, and righteous
ness, as well as power. (3.) He is the
Father of all men, and all, being his
children are brethren. (4.) He is re-
vealed in Christ, who has become a
brother to all, and in some way will
not attempt to discuss, has suffered and
died for all"
''If Christ has died for all, then it
must be the desire and plan of God to
save all. If Christ is the brother of all,
then he cannot take any satisfaction in
the loss of any.
An endless hell cannot but be
looked upon with intense aversion by
an infinitely loving God, and it is i'm.
possible to see how the two can exist in
the same universe-a God Of infinite
love and realm Of remediless evil"
"The doctrine Of an endless hell de-
thrones deity for if there is power
in this universe that can permanently
defeat God, then that power is greater
than God.o
"The doctrine of an endless punish
ment compels us to reject it altogether,
or to believe in God whom we cannot
respect because of his weakness, or a
God from whom we feel repelled be-
cause of his malign disposition"
"The man who loses an eye loses no
essential part of himself it's misfor-
tune, but not fatal disaster. A per-
son may be hopelessly diseased as to
his body, and yet work out great mis-
sion in spite of physical incapacity.
Nothing essential to his well-being is
gone the real man is not materially
affected by these accidental conditions.
But if a man loses God, or becomes be-
reft of the last spark OF the divine ele-
ment which God has planted in the
human mind, then he has met with an
inconceivably dreadful disaster, COM
pared to which the loss of an eye for a
life time is as trifling as the sting of an
insect which interrupts for moment
the studies of philosopher
sit is as possible for God to save one
man as another-as possible to save all
as any,"
"Calvinism assumes that God has
foreordained that certain number of
the human family shall be eternally
saved, and certain number damned.
Says its author, For they (men) are
not all created with similar destiny
but eternal life is foreordained for some,
and eternal damnation for others. Ev-
cry man, therefore, being created for
one or the other of these ends, we say
he is predestined either to life or to
DEATH How strange that Calvin did
not reach the conclusion that all are to
be saved, as logical deduction from
the following sentence penned by him
"Predestination we call the eternal de-
cree of God, by which he hath deter
mined in himself what he would have
to become of every individual of man.
kind"
1.-THE price of Calvinism is the Faith
erhood of Deity"
1.-THE difference between Calvinism
and Arminianism may be illustrated by
the case of two fathers. One takes two
young boys along the margin of a river,
where the banks are steep and slippery,
and the waters are deep and rapid. 1t
is almost certain that these boys will
fall into the stream, and that they will
be lost, unless rescued by skill and
power superior to their own. They do
fall in, exactly as the father must have
foreseen but instead of exerting him
self to save both, he saves only one,
leaving the other to his fate. This man
is Calvinism."
"Another father takes his two boys